“THEY’RE A***HOLES” – MY FIRST VISIT TO LERAB LING

This is a guest post from someone who had an ‘enlightening’ experience at Lerab Ling. It’s anonymous, but none-the-less truthful. The author simply doesn’t want to open themselves up to abuse. This person’s experience shows the attitude at the core of the Rigpa organisation towards to issue of Sogyal’s abuse.

I wrote the following after visiting Lerab Ling last September. I chose not to publish it at that time as I wanted to give Rigpa the chance to “do the right thing” in responding to the report that had recently been published upholding the abuse allegations against Sogyal Rinpoche. I am sharing it now for two reasons. Firstly, nine months have gone by without Rigpa accepting the testimonies in the report as true. Secondly, via a third party I received a message that Vinciane Rycroft of the Rigpa “Vision Board” had requested I share what happened when I was there.  I have chosen to do this publicly rather than privately as I feel it would be more beneficial.

Lerab Ling open day

I decided to take a week out to travel from around Montpellier in France down to north-east Spain, where I was to go on a Salvador Dali-related pilgrimage. Through the wonders of Google I discovered that the Buddhist centre at Lerab Ling, in a lovely location near Montpellier, was having an open weekend at that time, where one could even stay overnight. Although I have some Buddhist friends, I had never been anywhere like that in my life, so I booked a night.

However, between booking and arriving I saw news in the press about the report of the independent investigation into the abuse allegations about Sogyal Rinpoche, which made pretty shocking reading. So I hoped that while I was there I might get some insights into how they were feeling about it.

When I arrived, they explained that there was an organised retreat going on (the nature of which no one would tell me) but that there were also private retreatants staying and said I was welcome to join them for a meditation class in the morning. Having never tried meditation, I immediately agreed.

A meditation class

After breakfast, I gathered with others outside the impressive temple. The class was in an upstairs room in the temple with a vista of the woods. A picture of the Dalai Lama was prominently displayed, as it was in the temple below (I saw no images of Sogyal Rinpoche there). I was pleased to be allowed to meditate from a chair as I’m not good cross-legged.

The class was led by Sinsi Ong, who, from his bio on the Lerab Ling website seems to be one of the regular meditation teachers. I recognised him from dinner the night before, where I had seen him engaged in lengthy and intense conversation with some retreatants, who seemed to be listening closely to him. 

I enjoyed the class and the meditation. Sinsi encouraged us to ask questions and whilst meditating I felt strongly that I would like to have a conversation with him. So afterwards I waited while he patiently and clearly explained to one of the private retreatants the difference between “self-cherishing” and simply being egotistical, which made me feel even more sure he was a good person to discuss my first meditation experience with.

Broaching the topic of abuse

We then spoke about that for a while and, since he seemed happy to talk, I broached the subject of what I had read in the press and asked him what he thought about it. He started by saying that “something had clearly gone wrong”, that people had been harmed and that they needed to look at how this had happened.

I recounted that the previous night I had been chatting to a German student who was on the main retreat, who called Sogyal Rinpoche “my teacher”. When I asked if he was still her teacher she had gone silent and blanked me. Sinsi explained that some people couldn’t accept it and were very closed: he tried to talk with them, but in the end he had to respect that where they were was different from where he was.

I asked him how he personally viewed Sogyal Rinpoche and he replied with a Japanese word, which he said meant “a riddle” – in terms of weighing up what he had done versus the benefit of his teachings. He told me they viewed it as an opportunity for learning.

He said that Sogyal was his teacher but had retired and was now on retreat. I asked if Sogyal was still his teacher, in the sense of receiving teachings. He didn’t reply. I tried asking more directly if Sogyal was still teaching in some way. He did not reply.

In terms of the meditation classes, he said, “People are begging us to continue with the classes. They say, “We know things have happened but please don’t stop.” That’s the reason that I stay and continue.”

Attitude towards those who broke the silence

Then came something I really hadn’t expected.

“Anyway,” he added with a shrug, “These people were arseholes.”

 “Who?” I asked, “The people who wrote the letter?”

“YES!! They were arseholes!”

I must admit, it was not a word or an attitude I had expected to come from the person who had been patiently and peacefully leading me through my first meditation a short time before. He went on to explain that everybody at Lerab Ling considered them to be problem people. He said that talking with them had made him feel shame because of the things they said and their wrong ideas.

“Even the monastics?” I asked.

 “YES!!”

I pointed out that to take up precepts as a nun or monk was a huge commitment, a bigger commitment, surely, than he himself had ever made. He replied that it had taken him years to see monastics as not being perfect. That was clearly not a problem any more.

I mentioned that many of the people he referred to were key helpers or leaders. He replied, “You can’t always get good people,” adding that you just have to put up with what you have.

In Tibet it’s normal for students to be hit

He stressed that all the letter writers had problems with learning Sogyal Rinpoche’s teachings and went on to discuss at length the fact that in Tibet it is normal for students to be hit and said that they need it. He told me how Tibetan teachers throw stones at students, but what they are doing is hitting their chakra points, like in their forehead, to open their minds. I replied that punching someone hard in the stomach, as had been described, is not anything beneficial. He answered, “There’s a chakra point in the stomach!” with great relish, as if it cleverly settled that argument.

I discussed a personal story about a teacher I liked very much in secondary school who, after 4 years, hit me. It didn’t help me at all, it just made me feel sorry for him, that he had lowered himself to doing that, and it made me lose my respect for him and my trust in him. Sinsi nodded but did not reply to this.

I argued that surely if this method of hitting people worked, then one should see results: an improvement, not just suffering. If a teacher hit somebody 10 times, without any beneficial effect then surely that wasn’t working? Is he supposed to hit them 20 times, 50 times? Sinsi did not answer.

So I said “One of the witnesses in the report was hit over 200 times: surely it was therefore not working?”

He replied, smiling, “I don’t know. I can’t say.” as if this was just a mystery of Buddhist wisdom.

Minimising the issue

Sinsi pointed out that Rigpa itself had commissioned the report – which was evidence of their good intentions. He kept talking about the witnesses in the report as “these 20 people” in a manner which implied that this was the total number of people who had ever had a problem with Sogyal Rinpoche, as opposed to the ones who had been brave enough to talk. I also found it interesting that he (or someone) had counted them.

More than once he stated that Sogyal Rinpoche had apologised, but I have not since come across anything that could be described as an apology – in the conventional sense of recognising what you did wrong and then saying sorry.

Culturally subjective ethics

Sinsi talked about the limitations of thinking in terms of “good or bad”, arguing that morality and ethics were culturally subjective and varied from one place to another. So, I asked if it would be OK for a teacher to kill someone.

His reply was to tell the story of “Captain Super Compassionate” – a previous incarnation of Buddha –  killing a man on his boat who he had realised would was going to kill all 500 passengers. Not only did he do good by saving their lives but he also prevented that man from going to hell as a result of committing murder. Captain Super Compassionate still suffered for doing it, but it was with good intention and he was taking the bad karma on himself – so it was a kind of compassionate self-sacrifice to kill the man. I tried to say that the same could be said of people who reluctantly fight in war to protect others, but he insisted it could not be applied because their intention was not pure.  (I failed to see why Captain Super Compassionate didn’t simply tie up or lock up the bad man, rather than killing him, but didn’t say this.)

So Sinsi’s reply to the question of whether it was OK for teachers to kill people was a story of justifiable homicide. When I pushed him further on the subject of ethics, his manner changed, as if realising he may have gone too far and he pointed out that Rigpa had now drawn up an ethical code and stressed, “There is no place for abuse at Lerab Ling.” This sounded like a rehearsed statement and flatly contradicted the opinions he had expressed just moments before.

He argued that Sogyal came from Tibet, so would naturally have the mindset from that culture. I pointed out that Sogyal had left Tibet as a child and had actually spent the vast majority of his life in the West, so surely he should understand Western culture very well. I cited that I had lived abroad for 7 years and soon learned the different cultural norms in terms of behaviour and did not have a big problem adapting. Sinsi did not reply to this.

I brought up the necessity of abiding by the laws in the countries where you are. I mentioned the answer Jesus gave, when asked about whether people should obey the invaders – the Romans – which was, “Render to Caesar what is Caesar’s and render to God what is God’s.”: meaning that whilst honouring your beliefs, you must also behave according to the law of the land. Sinsi seemed reluctant to agree with this.

Women enjoyed the sex

Instead, he began telling me that plenty of women really enjoyed having sex with Sogyal and were happy to do so. I replied that most rapists have also had conventional, consensual sexual relations. He visibly bristled at this.

“Let’s not go too far,” he said, “The report doesn’t say anything about rape.” I explained that I wasn’t referring to Sogyal Rinpoche, just making the general point that a person may have consensual sex and yet also be a rapist. He visibly reacted when I mentioned the word “rapist” again.

It comes down to karma

Referring to those who complained of being abused, Sinsi commented, “They were free to go any time they wanted. But they stayed. Why didn’t they go?” I asked him if he would simply go if there was something he didn’t like or if he would persevere. He said he would stay because of the benefit. So I suggested that the same thing might have happened to these people: despite being unhappy, they stayed in the hope that things would improve and/or because they didn’t want to throw everything away. It is a lot to walk away from after many years of commitment. He stressed again that they were free to go.

He summed up by saying that “It comes down to karma”. It was the karma of those people, he explained, what happened to them, either to do with something in this life or past ones.

Following his lead, I replied, “I see. So if that’s the case, then what is happening to you now and to everybody here is YOUR karma.” He sort of winced, whilst nodding. I went on, “And what has happened to Sogyal Rinpoche is HIS karma.”

He seemed reluctant to look at it like that but didn’t argue back. He told me that he had things to do and left.

NOTE: If anybody in Rigpa wishes to communicate with me about this, I can be reached via the person Vinciane Rycroft contacted about it.

How do you feel about this?

If you’d like a more private place to chat about your ongoing spiritual path after you’ve left an abusive community, you can join the Beyond the Temple Facebook group. This group is for people who don’t want to talk about abuse, but want to keep in touch and share their discoveries, inspiration and challenges as they move on with their lives.

If you want to talk about abuse, then Rigpa or ex-Rigpa students can join the secret What Now? groupApply via the contact form here, telling us about yourself and why you want to join the group. 

Students from other Vajrayana communities who need somewhere where they can talk about abuse and find survivor support can join the Survivors of Vajrayana Abuse and their Allies group.  

Note that you will not be added to these groups if you don’t answer the questions.

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Defamation Case News & Cult Checklist

We have just heard that the Lerab Ling community is going ahead with the lawsuit for defamation of the French Lawyer Jean-Baptiste Cesbron who was assembling testimonies from people harmed by their time in Rigpa for statements he said about Lerab Ling in the local newspaper, the Midi Libre, in December 2017.
According to those bringing the legal action, he made accusations that characterise Rigpa as a cult, namely:
– abuse of power, breach of trust and fraud
– cutting people off from their families
– rendering people incapable of integrating into society
– taking away people’s bearings.

Attestations needed

Both sides are now wanting attestations from people of their experience in Rigpa. Lerab Lings wants information to help prove that the above points are not true and Jean-Baptiste wants information to help prove that they are true.
If you want to support Lerab Ling’s case, you are presumably still a Rigpa student so check your emails for details of where you can send your attestation. They want them by the end of the month.
If you feel you have information on these points that might help the lawyer Jean-Baptiste Cesbron to fight this case from his side, please fill in this form and send by post to the following address: Maitre Jean-Baptiste Cesbron, 849 rue Favre de Saint Castor, 34080 Montpellier, France.  You can also contact him via email jean-baptiste.cesbron@avocat-conseil.fr You also need to attach a copy of your carte d’identity or passport to the form.
Though experiences at Lerab Ling are most relevant, any experiences with Rigpa anywhere will assist the court in getting a clear picture of the organisation.

English Translation of the Form

Name:
First Name:
D.O.B:
Place of Birth:
Profession:
Address/:
Postal code:
Town:
On the section reading : « lien de parenté …avec les parties » :
Family tie, close links with, subordinate relationship (submitted to an authority, dependency on somebody), in collaboration with or community of interests)
Bear in mind that the Attestation will be used in a court of justice, in taking into account the provision of the article 441-7 which carries the following penalties for making false or misleading statements:
“…is punishable by a maximum prison sentence of 1 year and a fine of 15000 euros as a result of making a an attestation or a certificate containing inaccurate facts or incorrect information.”
(This phrase must be written out by hand below)
……………………………..
…………………………….
……………………………..
Please give details of events that you have been present for or witnessed personally:
………………
…………….
…………..
…………..
Your signature:
Place:
Date : day month year
Element to add :
– an original or a copy of an official document justifyng of your identity and your signature.

 

Are they or aren’t they?

I think it is terribly sad that it has come to this. To think that former sangha members are now taking sides to defend either their beloved Lerab Ling or the lawyer who spoke publically about what he had discovered from his investigations.
But that is how it is. So be it.
I suspect that those in Rigpa – both management and students – may not have a very good idea of just where they cross the line from genuine Vajrayana community into cult territory.  It’s certainly a question that is long overdue for discussion within Rigpa. Sogyal saying, “We aren’t a cult,” is not sufficient.
There is no precise legal definition of ‘cult’ that I am aware of and so there are bound to be arguments about what the word means, but the more Rigpa tries to argue it should not be considered a cult the more it might persuade people of the opposite.
In 2010 Rigpa was intending to organise a training for instructors to enable them to answer questions from students who might think Rigpa is a cult. One Senior Instructor at the time was asked to contribute some ideas. He looked up various cult checklists and based on those drew up a list of what he thought might be some of the most challenging questions for Rigpa to answer. The questions are below (with the name of the originator of the checklist in brackets).
The instructor didn’t hear if any action was taken on his suggestions, nor did he receive an acknowledgment until he wrote and asked if his contribution had been received.
I’m just posting these for your consideration, not making any judgement either way, but obviously, there are problems if the answer to any of these questions is judged to be ‘yes.’ This is not a complete list, just the ones the instructor felt Rigpa needed to look at.

The Challenging Questions

– Does SR claim divine authority for his deeds and for his orders to followers? (cf Eileen Barker)
– Is there any deception in the recruitment of new members? (cf Shirley Harrison)
– Are members used for fundraising or missionary activities for little or no pay to line the leader’s pockets? (cf Shirley Harrison)
– Does Rigpa have an authority figure that everyone seems to acknowledge as having some special skill or awareness? (cf Steve Eichel)
– Does SR set forth ethical guidelines members must follow but from which he is exempt? (cf James R. Lewis).
– Does SR make public assertions that he knows are false and/or does Rigpa have a policy of routinely deceiving outsiders? (cf James R. Lewis).
– Is there any sexual manipulation of members? (cf Isaac Bonewits)
– Is there a major time commitment required for indoctrination sessions and group rituals? (cf Steven Hassan)
– Is there any deliberate holding back of information, distorting information to make it more acceptable, or outright lying? (cf Steven Hassan)
– Is there a buddy system to monitor and control, reporting deviant thoughts, feelings, and actions to leadership and individual behavior monitored by whole group? (cf Steven Hassan)
So what do you think? Do these apply to Rigpa?


Current and previous students of Rigpa wanting private support are welcome to join the What Now? Facebook group. Please contact us via the contact page and ask for an invite.
Ex-Rigpa students and their dharma friends who want to move on from the discussion of abuse in Rigpa can stay in touch through the Dharma Companions Facebook Group.  
The What Now? Reference Material page has links to a wealth of articles in the topics related to abuse in Buddhist communities. For links to places to assist in healing from abuse see the sangha care resources page.
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